Gaina Sûtras, Part II: The Uttarâdhyayana and Sûtrakritânga — SBE Vol. 45 (trans. Hermann Jacobi, 1895)
English·1879–1910·trans. Hermann Jacobi·304 passages
The text · part 6 of 15
The word may also mean mAtrz ‘mother,’ as Weber understands it. But this is an obviously intentional double meaning.
* The definitions placed in parentheses in the text are taken from Bhandarkar’s Report for 1883-1884, p. 98, note t, p. 100, note *.
[45] ; Kp. 130 religious exercises, after having carefully examined them); 5. ué24ra-samiti (performing the operations of nature in an unfrequented place). The three Guptis (which are here included in the term Samiti in its wider application) are: 1. mano-gupti (preventing the mind from wandering in the forest of sensual pleasures by employing it in contemplation, study, &c.); 2. vag-gupti (preventing the tongue from saying bad things by a vow of silence, &c.) ; 3. kaya-gupti (putting the body in an immovable posture as in the case of K4yétsarga). (2)
The eight Samitis are thus briefly enumerated, in which the whole creed taught by the Ginas and set forth in the twelve Angas, is comprehended. (3)
1. The walking of a well-disciplined monk should be pure in four respects: in respect to 1. the cause};
2. the time; 3. the road; 4. the effort®. (4)
The cause is: knowledge, faith, and right conduct; the time is day-time; the road excludes bad ways. (5)
The effort is fourfold, viz. as regards: 1. substance, 2. place, 3. time, and 4. condition of mind. Hear me explain them. (6)
With regard to substance: ‘the (walking monk) should look with his eyes; with regard to place: the space of a yuga (i.e. four hastas or cubits); with regard to time: as long as he walks; and with regard to condition of mind: carefully® (7).
He walks carefully who pays attention only to
1 Alambana, literally support ; explained: supported by which the mind becomes pure.
* Gayana4 = yatna; it consists chiefly in compassion with living creatures (givaday4).
5 Upayukta.
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his walk and his body (executing it), whilst he avoids attending to the objects of sense, but (minds) his study, the latter in all five ways?. (8)
2. To give way to: anger, pride, deceit and greed, laughter, fear, loquacity and slander’; these eight faults should a well-disciplined monk avoid; he should use blameless and concise speech at the proper time. (9, 10)
3. As regards begging §, a monk should avoid the faults in the search‘, in the receiving ®, and in the use® of the three kinds of objects, viz. food, articles of use, and lodging. (11)
A zealous monk should avoid in the first (i.e. in the search for alms) the faults occasioned either by the giver (udgama) or by the receiver (utpAdana) ; in the second (i.e. in the receiving of alms) the faults inherent in the receiving; and in the use of the articles received, the four faults. (12)
» The ‘five ways’ are vakan4, &c., as explained in the Twentyninth Lecture, §§ 19-23, below, p. 165 f. The commentators supply kuryAt ‘he should carry on his study.’
3 Vikah& =vikath4, which does not occur in common Sanskrit. Perhaps it stands for vikatth4 ‘ boasting.’
(12)
» The ‘five ways’ are vakan4, &c., as explained in the Twentyninth Lecture, §§ 19-23, below, p. 165 f. The commentators supply kuryAt ‘he should carry on his study.’
3 Vikah& =vikath4, which does not occur in common Sanskrit. Perhaps it stands for vikatth4 ‘ boasting.’
* Eshana. ‘ Gavéshana. 5 Grahanaishan4.
* Paribhégaishana.
7 There are altogether forty-six faults to be avoided. As they are frequently alluded to in the sacred texts, a systematical enumeration and description of them according to the Dipika will be useful.
There are sixteen udgama-déshas by which food, &c. becomes unfit for a Gaina monk :
1. Adh&karmika, the fault inherent in food, &c., which a layman has prepared especially for religious mendicants of whatever sect.
2. Auddésika, is food, &c., which a layman has prepared for a particular monk.
K 2
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4. If a monk takes up or lays down the two kinds of things belonging to his general and supple-
3. Pfitika, is food, &c., which is pure on the whole, but contains particles impure on account of the first fault.
4. Unmisra, is food, &c., of which a part only had been especially prepared for the monk in question.
5. SthApandakarmika, is food, &c., which has been reserved for the monk.
6. Prébhritika, is food, &c., which has been prepared for some festivity.
7. Praduhkkarana, when the layman has to light a lamp in order to fetch the alms for the monk.
8. Krita, when he has to buy the things.
9. Pr&émitya, when he has to fetch a ladle (? uddh4raka) in order to draw out the food, &c.
10. Pardavriztti, when he replaces bad particles of the food by good ones, and vice versa.
11, Adhyahrzta, when he has to fetch the food, &c., from some distance.
12. Udbhinna, when he has to open locks before he gets at the food, &c.
13. M4l&hrz'ta, when he has to take the food, &c., from some raised or underground place.
14. Akkhidya, when the food, &c., was taken by force from somebody.
15. Anisrzsh/a, when a man gives from a store he possesses in common with other men, without asking their permission.
16. Adhyavapfra, when the mendicant calls while the dinner is being cooked, and for his sake more food is put in the pot on the fire.
(Some of these faults are enumerated in the Aupapatika SOtra, § 96, III.)
There are sixteen utp4dana-d6shas; or such faults as are occasioned by the monk’s using some means to make the layman give him alms:
1. Dhatrikarman, when the monk plays with the layman's children.
2. Dfittakarman, when he gives him information about what his people are doing.
3. Nimitta, when he speaks in praise of almsgiving.
4. Agivik4, when he makes his birth and family known to him.
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mentary ' outfit, he should proceed in the following way. (13)
5. Vapantka, when he expatiates upon his misery.
6. Xikits4, when he cures sick people.
7. Krédhapizda, when he extorts alms by threats.
4. Agivik4, when he makes his birth and family known to him.
LECTURE XXIV. 133
mentary ' outfit, he should proceed in the following way. (13)
5. Vapantka, when he expatiates upon his misery.
6. Xikits4, when he cures sick people.
7. Krédhapizda, when he extorts alms by threats.
8. Manapinda, when he tells the layman that he has laid a wager with other monks that he would get alms from him.
9. M4yapizda, when he employs tricks or buffoonery in order to procure alms.
10. Lébhapinda, when he goes begging from a desire of good fare.
11. Samstava-pinda, when he flatters the layman.
12, Vidy&pinda, when he makes a show of his learning; or when he conjures a god from whom to get alms.
13. Mantradésha, when he obliges the layman in some way or other.
14. KQrnay6ga, when he makes himself invisible and then takes away the food, &c.
15. YOgapinda, when he teaches people spells, tricks, &c.
16. Milakarman, when he teaches them how to obviate evils by roots, charms, &c.
There are ten faults of grahamaishan4:
1. Sankita, when a monk accepts alms from a frightened layman.
2. Mrakshita, when the food is soiled (kharaz/ita) by animate or inanimate matter.
3. Nikshipta, when the food is placed among animate things.
4. Pihita, when animate food is covered with inanimate matter, and vice versa.
5. Samhrita, when the layman has to take out the thing to be given from one vessel and puts it into another.
6. Dayaka, when the condition or occupation of the giver forbids accepting alms from him.
7. Unmisrita, when the layman mixes up pure with impure food. .
8. Aparita (?), when one joint possessor gives away from th store against the other’s will.
9. Lipta, when the layman gives food, &c., with a ladle or his hand, soiled with milk, butter, &c.
10. Khardita, when in giving alms he spills milk, &c.
1 See next page.
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A zealous monk should wipe the thing after having inspected it with his eyes, and then he should take it up or put it down, having the Samiti in both respects*. (14)
5. Excrements, urine, saliva, mucus, uncleanliness of the body, offals of food, waste things, his own body (when he is about to die), and everything of this description (is to be disposed of in the way to be described). (15)
[A place may- be not frequented and not seen (by people), or not frequented but seen, or frequented and not seen, or frequented and seen. (16)]®
In a place neither frequented nor seen by other people, which offers no obstacles to self-control, which is even, not covered with grass or leaves‘, and has
There are four faults of paribhégaishazéa :
1. Samyégan4, when the monk puts together the ingredients for a good meal.
2. Apram4za, when he accepts a greater than the prescribed quantity of food.
3. Ing4la, when he praises a rich man for his good fare, or dhfima, when he blames a poor man for his bad fare.
4. Akdrana, when he eats choice food on other occasions than those laid down in the sacred texts.
2. Apram4za, when he accepts a greater than the prescribed quantity of food.
3. Ing4la, when he praises a rich man for his good fare, or dhfima, when he blames a poor man for his bad fare.
4. Akdrana, when he eats choice food on other occasions than those laid down in the sacred texts.
' Aughika and aupagrahika. The former is explained samud4yika, the other denotes such things as are wanted occasionally only, as a stick. I cannot make out with certainty from the commentaries whether the broom is reckoned among the former or the latter.
* This means, according to the commentator, either in taking up or putting down, or with respect to the 6gha and aupagrahika outfit, or with respect to substance and condition of mind.
® This verse, which is in a different metre (Ary4), is apparently a later addition, and has probably been taken from an old commentary, the Xarai or the Bhashya.
* Agghusiré =asushiré, not perforated, not having holes. I translate according to the author of the Avaffri. The literal
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been brought into its present condition’ not long ago, which is spacious, has an inanimate surface-layer ?, not too near (the village, &c.), not perforated by holes, and is exempt from insects and seeds—in such a place he should leave his excrements, &c. (17, 18)
The five Samitis are thus briefly enumerated, I shall now explain in due order the three Guptis *. (19)
1. There is, 1. truth; 2. untruth; 3. a mixture of truth and untruth; 4. a mixture of what is not true, and what is not untrue. The Gupti of mind refers to all four *. (20)
A zealous monk should prevent his mind from desires for the misfortune of somebody else‘, from thoughts on acts which cause misery to living beings®, and from thoughts on acts which cause their destruction”. (21)
2. The Gupti of speech is also of four kinds (referring to the four divisions as in verse 20). (22)
A zealous monk should prevent his speech from (expressing) desires, &c. (as in verse 21). (23)
3. In standing, sitting, lying down, jumping, going, and in the use of his organs, a zealous monk should prevent his body from intimating obnoxious desires, translation would give a wrong idea, as it would come to the same as the word bilavargita in the next verse.
1 T.e. where the ground has been cleared not long ago by burning the grass, &c.
* Og4dhé, where the animate ground is covered by at least five digits of inanimate matter.
* Viz. of mind (20, 21), of speech (22, 23), and of the body (24, 25).
“ See part i, p. 150, note 2. 5 Samrambha.
* Sama4rambha. ? Arambha.
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from doing acts which cause misery to living beings, or which cause their destruction. (24, 25)
These are the five Samitis for the practice of the religious life, and the Guptis for the prevention of everything sinful. (26)
This is the essence of the creed, which a sage should thoroughly put into practice; such a wise man will soon get beyond the Circle of Births. (27)
Thus I say.
(26)
This is the essence of the creed, which a sage should thoroughly put into practice; such a wise man will soon get beyond the Circle of Births. (27)
Thus I say.
TWENTY-FIFTH LECTURE. THE TRUE SACRIFICE.
There was a famous Brahmaza, Gayaghésha by name, who was born in a Bréhmanical family, but who was pledged to the performing of the yamas'. (1)
This great sage, who subdued all his senses, and who walked on the right road, came, on his wandering from village to village, to the town of Benares. (2)
There outside of Benares he took up his lodgings in a pleasant park; there he took up his abode in a pure place to live and sleep in. (3)
At the same time a Brdéhmaza, versed in the Védas, Vigayaghésha by name, offered a sacrifice in that town. (4)
Now this houseless (monk) at the end of a fast of a month's duration, went to the sacrifice of Vigayaghésha to beg alms. (5)
‘ Yama etymologically means ‘restraint ;’ here it denotes the great vows of the Gainas; cf. XXIII, 12, p. 121 and note 2.
LECTURE XXV. 137
The priest wanted to turn the approaching monk off: ‘I shall not give you alms, mendicant, beg somewhere else. (6)
‘Priests who are versed in the Védas and are chaste as behoves offerers, who are versed in the Gydtishanga! and are well grounded in the sacrificial science, who are able to save themselves and others, such priests ought to be presented with food and all they desire.’ (7, 8)
When the great sage was thus refused by the priest, he was neither angry nor pleased, as he always strove for the highest good. (9)
Not to obtain food, or drink, or whatever else he wanted, but to save these people he spoke the following words: (10)
“You do not know what is most essential? in the Védas, nor in sacrifices, nor in the heavenly bodies, nor in duties‘. (11)
“Nor do you know those who are able to save themselves and others; but if you do, then speak out!” (12)
The priest did not make a reply to defend himself against his insinuation; but he and all there assembled joined their hands and questioned the great sage: (13)
‘ Tell us the most essential subject in the Védas, and tell us what is most essential in the sacrifice ;
1 It is worthy of note that, according to the opinion of our author, the knowledge of astronomy, as taught in the Gyétisha, was one of the principal accomplishments of a priest. This quality of a priest must therefore have been more conspicuous to an outsider than Br&hmanical books would make us believe.
2 To render muha = mukha.
5’ Nakshatra. ‘ Dharma.
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tell us the first of the heavenly bodies, and tell us the best of dharmas. (14)
‘Who are able to save themselves and others (viz. tell me). I ask you to solve this my doubt, O saint.’ (15)
“The most essential subject in the Védas is the agnihétra, and that of the sacrifice is the purpose of the sacrifice; the first of the heavenly bodies is the moon, and the best of dharmas is that of Kasyapa (i.e. Réshabha). (16)
tell me). I ask you to solve this my doubt, O saint.’ (15)
“The most essential subject in the Védas is the agnihétra, and that of the sacrifice is the purpose of the sacrifice; the first of the heavenly bodies is the moon, and the best of dharmas is that of Kasyapa (i.e. Réshabha). (16)
“The beautiful (gods) with joined hands praise and worship the highest Lord (i.e. the Tirthakara) as the planets, &c., (praise) the moon. (17)
“The ignorant (priests) pretend to know the sacrifice, those whose Brahmanical excellence consists in (false) science; they shroud themselves in study and penance, being like fire covered by ashes. (18)
‘He who is called by people a Brahmaza and is worshipped like fire (is no true Brahmaza). But him we call a true Brahmama, whom the wise point out as such. (19)
“He who has no worldly attachment after entering the order, who does not repent of having become a monk ?%, and who takes delight in the noble words, him we call a Brahmaza. (20)
“‘He who is exempt from love, hatred, and fear,
1 Gannaf/At véyasA muham= yagaarthf vedas4m mukham. According to the Dtpika sacrifice here means the ten . Virtues: truth, penance, content, patience, right conduct, simplicity, faith, constancy, not injuring anything, and Samvara. * According to the commentators we should translate: He who does not embrace (his people) on meeting them, and is not sorry on leaving them.
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(and who shines forth) like burnished gold, purified in fire!, him we call a Brahmamza. (21)
“A lean, self-subduing ascetic, who reduces his flesh and blood, who is pious and has reached Nirvaaa, him we call a Brahmama. (22)
“ He who thoroughly knows living beings, whether they move or not, and does not injure them in any of the three ways ?, him we call a Brahmaza. (23)
“He who does not speak untruth from anger or for fun, from greed or from fear, him we call a Braéhmaza. (24)
“He who does not take anything that is not given him, be it sentient or not sentient, small or large, him we call a Brahmaza. (25)
“He who does not carnally love divine, human, or animal beings, in thoughts, words, or acts, him we call a Brahmama. (26)
“He who is not defiled by pleasures as a lotus growing in the water is not wetted by it, him we call a Brahmama. (27)
“He who is not greedy, who lives unknown, who has no house and no property, and who has no friendship with householders, him we call a Brahmamza. (28)
“He who has given up his former connections (with his parents, &c.), with his kinsmen and relations, and who is not given to pleasure, him we call a Braéhmaza. (29)
1 Niddhantamalap&avagam. The commentator assumes a transposition of the members in this compound. Such irregular compounds are not unfrequent in our Prakrit. If, however, p4vaga stands for p&apaka, the compound would be regular, and would refer not to ‘gold,’ but to the person described. In that case we must translate: whose impurities and sins had been annihilated.
Such irregular compounds are not unfrequent in our Prakrit. If, however, p4vaga stands for p&apaka, the compound would be regular, and would refer not to ‘gold,’ but to the person described. In that case we must translate: whose impurities and sins had been annihilated.
* I.e. by thoughts, words, and acts.
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“ The binding of animals (to the sacrificial pole), all the Védas, and sacrifices, being causes of sin, cannot save the sinner; for his works (or Karman) are very powerful. (30)
“ One does not become a Sramaza by the tonsure, nor a Brahmamza by the sacred syllable 6, nor a Muni by living in the woods, nor a Tapasa by wearing (clothes of) Kusa-grass and bark. (31)
“One becomes a Sramawa by equanimity, a Brahmaza by chastity, a Muni by knowledge, and a Tapasa by penance. (32)
“By one’s actions one becomes a Braéhmama, or a Kshattriya, or a Vaisya, or a Sodra. (33)
“The Enlightened One has declared these (good qualities) through which one becomes a (true) Snataka?; him who is exempt from all Karman, we call a Brahmama. (34)
“ The most excellent twice-born men? who possess these good qualities, are able to save themselves and others.” (35)
When thus his doubt had been solved, Vigayaghésha, the Brahmama, assented * to the great sage Gayaghésha and to his (speech). (36)
Vigayaghésha, pleased, folded his hands and spoke
' SnAtaka denotes a Brahman who has finished his studies ; it here means as much as ‘a perfect sage.’
* A various reading in one MS. adds, ‘ Ginas and Braéhmanas’ before dvigas.
* Samuddya tayam tamtu. The text is evidently corrupted. Samud§4ya stands, according to the commentators, for sam4daya, but there is no finite verb with which to construe the absolute participle, either expressed or easily supplied. Perhaps we must read samuvd4ya vayam = samuvika vakas; for the perfect is retained in some cases. However, if this conjecture be right, the next line would be superfluous.
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as follows: ‘You have well declared to me what true Brahmazahood consists in. (37)
‘You are a sacrificer of sacrifices, you are the most learned of those who know the Védas, you know the Gyédtishanga, you know perfectly the Law. (38)
‘You are able to save yourself and others; therefore do us the honour to accept our alms, O best of monks.’ (39)
“T do not want any alms; but, O Brahmaza, enter the order at once, lest you should be drifted about on the dreadful ocean of the Sams4ra, whose eddies are dangers. (40)
“There is glue (as it were) in pleasure: those who are not given to pleasure, are not soiled by it; those who love pleasures, must wander about in the Sams4ra; those who do not, will be liberated. (41)
“If you take two clods of clay, one wet, the other dry, and fling them against the wall, the wet one will stick to it. (42)
“Thus foolish men, who love pleasure, will be fastened (to Karman), but the passionless will not, even as the dry clod of clay (does not stick to the wall).” (43)
(41)
“If you take two clods of clay, one wet, the other dry, and fling them against the wall, the wet one will stick to it. (42)
“Thus foolish men, who love pleasure, will be fastened (to Karman), but the passionless will not, even as the dry clod of clay (does not stick to the wall).” (43)
When Vigayaghdésha had learned the excellent Law from the houseless Gayaghésha, he entered the order. (44)
Gayaghésha and Vigayaghésha both annihilated their Karman by self-control and penance, and reached the highest perfection. (45)
Thus I say.
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TWENTY-SIXTH LECTURE.
THE CORRECT BEHAVIOUR.
I shall declare the correct behaviour (s4m444r!) which causes freedom from all misery; by practising it the Nirgranthas have crossed the ocean of Samsara. (1)
The correct behaviour of monks consists of (the following) ten parts: 1. 4vasyik4; 2. naishédhiki; 3. Aprtkkhand; 4. pratiprzékhand; 5. &handana; 6.i#4h4kara; 7. mithyA4k4ara; 8. tathak4ra; 9. abhyutthdna; 10. upasampad. (2-4)
The A4vasyikA is required when he leaves a room (or the presence of other monks on some necessary business); the naishédhikt, on entering a place; Aprzkkhan, (or asking the superior’s permission) for what he is to do himself; pratipyzé#/an4, for what somebody else is todo; £4andan4, (or placing at the disposal of other monks) the things one has got; i#4#4k4ra, in the execution (of one’s intention by oneself or somebody else); mithy4k4ra, in the blaming oneself (for sins committed); tathak4ra, (assent) in making a promise; abhyutth4na, in serving those who deserve respect; and upasampad, in placing oneself under another teacher. Thus the twice fivefold behaviour has been declared. (5-7)
After sunrise during the first quarter (of the first Paurusht)? he should inspect (and clean) his things and pay his respects to the superior. (8)
Then, with his hands joined, he should ask him:
1 The southern half of the sky or horizon, between east and west, is divided into four quarters, each of which corresponds in time to a paurushf, the fourth part of a day or a night.
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‘What shall I do now? I want to be employed, sir, in doing some work or in studying.’ (9)
If he is ordered to do some work, he should do it without tiring; if he is ordered to study, he should do it without allowing himself to be affected by any pains. (10)
A clever monk should divide the day into four (equal) parts (called paurush)), and fulfil his duties (uttaraguza) in all four parts. (11)
In the first Paurusht he should study, in the second he should meditate, in the third he should go on his begging-tour, and in the fourth he should study again. (12)
In the month Ash4dha the Paurusht (of the night) contains two feet (pada)'; in the month Pausha, four; in the months Xaitra and Asvayuga, three. (13)
(The Paurushi) increases or decreases a digit? (angula) every week, two digits every fortnight, four digits every month. (14)
(12)
In the month Ash4dha the Paurusht (of the night) contains two feet (pada)'; in the month Pausha, four; in the months Xaitra and Asvayuga, three. (13)
(The Paurushi) increases or decreases a digit? (angula) every week, two digits every fortnight, four digits every month. (14)
The dark fortnight of AshAdha, Bhadrapada, K4rttika, Pausha, Phalguna, and Vaisakha are known as avamarAtrAs*. (15)
’ A paurushi is the fourth part of a day or a night ; about the time of the equinoxes, when the day as well as the night contains twelve hours, the paurushf contains three hours. At the same time, in the months Kaitra and Asvina, as we learn from our verse, the paurusht has three feet, padas. The pada therefore is equal to one hour exactly. The duration of the night at the summer solstice was therefore estimated at eight hours and at the winter solstice at sixteen, just as in the Vedic Gyétisha.
* A digit, angula, is apparently the twelfth part of a foot, pada =one hour. The digit is therefore equal to five minutes.
’ The fortnights, mentioned in the text, consist of fourteen days only, the remaining ones of fifteen days. In this way the lunar year is made to consist of 354 days.
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In the quarter of the year comprising the three months Gyésh¢/Amdla, Ash4dsa, and SrAvaza, the (morning-) inspection is to last six digits (beyond } Paurusht); in the second quarter, eight; in the third, ten; in the fourth, eight’. (16)
A clever monk should divide the night too into four parts, and fulfil his duties (uttaraguma) in all four parts. (17)
In the first Paurusht he should study, in the second he should meditate, in the third he should leave off sleep, and in the fourth he should study again. (18)
When the nakshatra which leads the night * has reached the first quarter of the heaven, at dawn he should cease to study. (19)
When a small part of the quarter is left?, in which the (leading) nakshatra stands, during that space of time, being considered intermediate‘ (between two) days, a monk should watch. (20)
In the first quarter (of the first Paurusht) he should inspect (and clean) his things, pay his respects to his superior, and then begin to study, not allowing himself to be affected by any pains®. (21)
' Or thirty, forty, fifty, forty minutes respectively.
* T.e. the nakshatra which is in opposition to the sun, and accordingly rises at the same time with the setting sun, and sets with the rising sun, compare R4mAayaaa III, 16, 12.
* Te. is about to set.
‘ Vérattiya, translated vairatrika; but there is no such word in Sanskrit. It apparently stands for dvairatrika, belonging to two days. As the Hindus reckon the day from sunrise, the time immediately preceding it may be considered to belong to two days.
5 Compare verse 8.
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In the (last) quarter of the first Paurusht, after paying his respect to the Guru, a monk should inspect his almsbowl, without, however, performing the K4la-pratikramama!, (22)
5 Compare verse 8.
LECTURE XXVI. 145
In the (last) quarter of the first Paurusht, after paying his respect to the Guru, a monk should inspect his almsbowl, without, however, performing the K4la-pratikramama!, (22)
He should first inspect his mouth-cloth?, then his broom’, and taking the broom in his hand he should inspect his cloth. (23)
Standing upright he holds his cloth firmly and inspects it first leisurely, then he spreads it, and at last he wipes it. (24)
(He should spread the cloth) without shaking or crushing it, in such a way as to make the folds disappear, and to avoid friction of its parts against each other; he should fold it up six times in length, and nine times in breadth, and then he should remove living beings with his hand (spreading the cloth on the palm of his hand)‘. (25)
He must avoid want of attention: 1. in beginning his work; 2. in taking up the corners of the cloth; 3. in folding it up; 4. in shaking out the dust; 5. in putting it down (on some other piece of cloth); 6. in sitting upon the haunches*. (26)
1 Te. expiation of sins concerning time, cf. Bhandarkar’s Report, p. 98, note {. It seems to consist in K4&yétsarga.
* This is a piece of muslin which the Gaina monks place before their mouth in speaking, in order to prevent insects being drawn in the mouth by the breath.
* It is here called g64khaga=gukkhaka, originally a bunch of peacocks’ feathers, it is so still, if I am not mistaken, with the Digambaras, whilst the Svétémbaras use other materials, especially cotton threads.
“ Much in my translation is conjectural. There are some technicalities in these verses which I fail to understand clearly, notwithstanding the explanations of the scholiasts.
5 Védiké.
[45] L
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(One must further avoid) to hold the cloth loosely, or at one corner, or so as to let it flap, or so as to subject it to friction, or so as to shake it in different ways, or if one has made a mistake in the number of foldings (see verse 25) to count (aloud or with the help of the fingers, &c.)! (27)
There should be neither too little nor too much of inspection, nor an exchange (of the things to be inspected) ; this is the right way to do (the inspection), all other methods are wrong :— (28)
(This is) if one engaged in inspecting his things converses or gossips (with anybody), renounces something’, teaches another his lesson, or receives his own lesson from another, (he neglects his inspection). (29)
He who is careful in the inspection, protects the six kinds of living beings, viz. the earth-bodies, water-bodies, fire-bodies, wind-bodies, plants, and animals. (30)
He who is careless in the inspection, injures the six kinds of living beings (just enumerated)*. (31)
In the third Paurusht he should beg food and drink, (he may do so) for any of the following six reasons: (32)
‘Tam not sure of having hit the true meaning. The commentators reckon this counting as a fault, while the text itself seems to enjoin it.
(31)
In the third Paurusht he should beg food and drink, (he may do so) for any of the following six reasons: (32)
‘Tam not sure of having hit the true meaning. The commentators reckon this counting as a fault, while the text itself seems to enjoin it.
* Déi pakkakkhanam. The meaning is, I believe, that during the time of inspection one should not make up one’s mind to abstain from this or that because one is to devote one’s whole attention to the inspection of one’s things. ;
* The Dfpik4 places this verse before the last and construes it with verse 29, making out the following meaning: if one, engaged in inspecting his things, converses or gossips, &c., then, being careless in the inspection, he injures, &c.
LECTURE XXVI. 147
1. To prevent an illness; 2. to serve the Guru;
3. to be able to comply with the rules about walking!; 4. to be able to comply with the rules of self-control ?; 5. to save one’s life; 6. to be able to meditate on the Law. (33)
A zealous Nirgrantha or Nirgrantht may omit to beg food for the following six reasons, when it will not be considered a transgression of his duties: (34)
1. Incase of illness; 2, in case of a disaster; 3. to preserve one’s chastity and the Guptis; 4. out of compassion for living beings; 5. in the interest of penance; 6. to make an end of one’s life *, (35)
Taking his whole outfit a monk should inspect it with his eye; he then may walk about, but not beyond half a Yégana. (36)
In the fourth Paurushi he should put away his almsbow! (after having eaten his meal), and then begins his study which reveals all existent things. (37)
In the last quarter of the fourth Paurushi he should pay his reverence to the Guru, and after having performed K4la-pratikramaza‘*, he should inspect his lodging. (38)
A zealous monk should also inspect the place where to discharge his excrements and urine, and then (till the sun sets) he should go through Kayétsarga without allowing himself to be affected by any pains. (39)
1 Iriyaé/haé; for one will not be careful about walking (fryasamitf) if too hungry or thirsty.
? For one might eat forbidden food if too hungry.
5 It may be remarked here that the verses 15, 16, 19, 20, 24, 26, 27, 29, 33, 34, 35 are in the Ary4-metre while the rest of the lecture is in Sléka.
* Compare note 1, p. 145.
L2
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Then he should, in due order, reflect on all transgressions he has committed during the day, with regard to knowledge, faith, and conduct. (40)
Having finished K4yétsarga, and paid his reverence to the Guru, he should, in due order, confess his transgressions committed during the day. (41)
Then having recited the Pratikramaza Sdtra!, and having annihilated his sins, he should pay his reverence to the Guru (asking absolution) *, and go through Ka4yétsarga without allowing himself to be affected by any pains. (42)
(41)
Then having recited the Pratikramaza Sdtra!, and having annihilated his sins, he should pay his reverence to the Guru (asking absolution) *, and go through Ka4yétsarga without allowing himself to be affected by any pains. (42)
Having finished K4yétsarga, and paid his reverence to the Guru, he should pronounce the customary (three) praises, and then wait for the proper time. (43)
In the first Paurusht (of the night) he should study; in the second he should meditate; in the third he should leave off sleep; and in the fourth he should study again®. (44)
In the fourth Paurusht he should wait for the proper time and then begin to study without waking the householders. (45)
In the last quarter of the fourth Paurusht he should pay his reverence to the Guru, and performing K4la-pratikramaza‘* he should wait for the proper time. (46)
® According to the Dfpik&: having repeated the three Gathds beginning 4riyauvagg haya.
® This verse is the same as verse 18, except a verbal difference in the last line.
‘ Padikamittu kAlassa, see p. 145, note 1. The Dtpika Lere explains this phrase by: doing acts proper for that time.
LECTURE XXVII. 149
should go through it, without allowing himself to be affected by any pains. (47)
Then he should, in due order, reflect on all transgressions he has committed during the night with regard to knowledge, faith, and conduct. (48)
Having finished K4yétsarga and paid his reverence to the Guru, he should, in due order, confess his transgressions committed during the night. (49)
Then having recited the Pratikramaza Sdtra &c. (see verse 41). (50)
He should consider what kind of austerities he will undertake. Having finished his K4yétsarga, he pays his reverence to the Guru. (51)
Having finished K4yétsarga and paid his reverence to the Guru, he should practise those austerities which he has decided upon, and praise the perfected saints. (52)
Thus has been summarily declared the correct behaviour, by practising which many souls have crossed the ocean of Sams4ra. (53)
Thus I say.
TWENTY-SEVENTH LECTURE.
THE BAD BULLOCKS.
There was a Sthavira and Gazadhara!’, the learned sage Garga. This leader of the Gaza once made the following reflections: (1)
‘He who rides in a car, crosses a wilderness; he
? Gana seems to correspond to the modern Gaféha ; see part i, p- 288, note 2. Gamadhara, therefore, does not denote here, as usual, a disciple of Tirthakara.
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who rides, as it were, in (the car of) religious exercise, crosses the Sams4ra. (2)
‘But he who puts bad bullocks! before his car, will be tired out with beating them; he will feel vexation, and his goad will be broken (at last). (3)
‘(A bad bullock) will bite its mate in the tail; it will wound the other’; it will break the pin of the yoke’, or it will leave the road. (4)
(2)
‘But he who puts bad bullocks! before his car, will be tired out with beating them; he will feel vexation, and his goad will be broken (at last). (3)
‘(A bad bullock) will bite its mate in the tail; it will wound the other’; it will break the pin of the yoke’, or it will leave the road. (4)
‘It will fall down on its side, or sit down, or lie down ; it will jump up or caper, or it will obstinately make for a young cow. (5)
‘It will furiously advance with its head lowered for an attack, or angrily go backward ; it will stand still as if dead, or run at full speed. (6)
‘The cursed beast‘ will rend asunder the rope, or in its unruliness break the yoke; and roaring it will break loose and run off. (7)
‘Just as bad bullocks are when put before a car, so are bad pupils when yoked, as it were, to the car of the Law; they break down through want of zeal. (8)
‘Some attach great importance’ to their success;
* Khalumka = galivrishabha. Gali is explained in the dictionaries: a strong but lazy bull. In verse 16 we meet with galigaddaha = galigardabha, as synonymous with khalumka.
? The commentator understands the first line of this verse as having reference to the angry driver. But though an angry driver will perhaps, for all I know, put his bullock’s tail to his teeth, still it is harder to supply another subject in the first line than in the second, and in the following verses.
> Samil4 = yugarandhrakflaka, Avafgri.
‘ Khim4la = g4ra, see Hémakandra, Dési K6ésha 3, 27. It is a coarse term, which I replace by another, though probably the language of our coach-drivers might supply us with a more idiomatic rendering.
® G4rava, cf. p. 98, note 2.
LECTURE XXVII. : 151
some to their good fare; some to their comfort; some nurse their anger. (9)
‘Some are averse to begging; some are afraid of insults and are stuck up; (how can) I convince them by reasons and arguments'(?) (10)
‘(A bad pupil) makes objections, and points out (imagined) difficulties ; he frequently acts in opposition to the words of the superiors. (11)
‘(He will say if sent to a lady): ‘She does not know me, she will give me nothing; I suppose she will be gone out ; send some other monk there.” (12)
‘If sent on an errand, they do not do what they were bidden?, but stroll about wherever they like ; or deporting themselves like servants of the king’, they knit their brows (when speaking to other people). (13)
‘After they have been instructed, admitted into the order, and nourished with food and drink, they disperse in all directions like geese whose wings have grown.’ (14)
Now this driver (viz. Garga), who had to deal with bad bullocks, thought: ‘What have I to do with bad pupils ? I am disheartened. (15)
‘As are bad pupils, so are bad bullocks; I shall leave these lazy donkeys, and shall practise severe austerities.’ (16)
Garga), who had to deal with bad bullocks, thought: ‘What have I to do with bad pupils ? I am disheartened. (15)
‘As are bad pupils, so are bad bullocks; I shall leave these lazy donkeys, and shall practise severe austerities.’ (16)
1 The metre of this verse seems to have originally been Arya, but an attempt has been made to change it into Anush/ubh. We meet here with the interesting form anus&sammf (read anusasammi) = anus4smi.
* This seems to be the meaning of the word paliuméanti. The commentators say, after other explanations, that they pretend not to have met the person to whom they were sent.
5 Ragavetfhim va mannant4; vet‘hi=vishdi, hire.
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That noble man, who was full of kindness, grave, and always meditating, wandered about on the earth, leading a virtuous life. (17)
Thus I say.
TWENTY-EIGHTH LECTURE. THE ROAD TO FINAL DELIVERANCE.
Learn the true road leading to final deliverance, which the Ginas have taught; it depends on four causes and is characterised by right knowledge and faith. (1)
I. Right knowledge; II. Faith; III. Conduct; and IV. Austerities; this is the road taught by the Ginas who possess the best knowledge. (2)
Right knowledge, faith, conduct, and austerities ; beings who follow this road, will obtain beatitude. (3)
I. Knowledge is fivefold: 1. Sruta, knowledge derived from the sacred books; 2. Abhinibédhika, perception!; 3. Avadhi, supernatural knowledge ;
4. Manadpary4ya?*, knowledge of the thoughts of
other people; 5. Kévala, the highest, unlimited knowledge. (4)
This is usually called mati, and is placed before sruta. The same enumeration recurs in XXXIII, 4, p. 193. Umiéasvati in Méksha Sitra I, 14, gives the following synonyms of mati: smriti, kinta, abhinibédha.
3 Mananfnam.
LECTURE XXVIII. 153
This is the fivefold knowledge. The wise ones have taught the knowledge of substances, qualities, and all developments. (5)
Substance is the substrate of qualities; the qualities are inherent in one substance; but the characteristic of developments is that they inhere in either (viz. substances or qualities). (6)
Dharma, Adharma, space, time, matter, and souls (are the six kinds of substances*); they make up this world, as has been taught by the Ginas who possess the best knowledge. (7)
Dharma, Adharma, and space are each one substance only; but time, matter, and souls are an infinite number of substances. (8)
The characteristic of Dharma is motion, that of Adharma immobility, and that of space®, which contains all other substances, is to make room (for everything) *. (9)
The characteristic of time is duration’, that of soul the realisation * of knowledge, faith, happiness, and misery. (10)
The characteristic of Soul is knowledge, faith, conduct, austerities, energy, and realisation (of its developments). (11)
The characteristic of matter is sound, darkness,
(9)
The characteristic of time is duration’, that of soul the realisation * of knowledge, faith, happiness, and misery. (10)
The characteristic of Soul is knowledge, faith, conduct, austerities, energy, and realisation (of its developments). (11)
The characteristic of matter is sound, darkness,
‘ Dravya, guna, pary&ya (paggava in Gaina Pr&krit). Guna, quality, is generally not admitted by the Gainas as a separate category, see SilAnka’s refutation of the Vaiséshika doctrines at the end of his comments on Sfttrakriténga I, 12 (Bombay edition, p- 482).
* They are frequently called astik4yas, or realities.
The characteristic of development is singleness, separateness!, number, form, conjunction, and disjunction. (13)
1. giva, Soul; 2. agtva, the inanimate things ;
3. bandha, the binding of the soul by Karman;
4. puzya, merit; 5. papa, demerit; 6. Asrava, that which causes the soul to be affected by sins; 7. Samvara, the prevention of 4srava by watchfulness;
8. the annihilation of Karman; 9. final deliverance : these are the nine truths (or categories). (14)
He who verily believes the true teaching of the (above nine) fundamental truths, possesses righteousness. (15)
I]. Faith is produced by 1. nisarga, nature;
2. upadésa, instruction; 3. 4g#4, command; 4. stra, study of the sftras; 5. biga, suggestion ;
6. abhigama, comprehension of the meaning of the sacred lore; 7. vistara, complete course of study;
8. kriy4, religious exercise; 9. samkshépa, brief exposition; 10. dharma, the Law. (16)
1. He who truly comprehends, by a spontaneous effort of his mind’, (the nature of) soul, inanimate things, merit, and demerit, and who puts an end to sinful influences’, (believes by) nature. (17)
He who spontaneously believes the four truths (explicitly mentioned in the last verse), which the
' Singleness (€katva) makes a thing appear as one thing, separateness (przthaktva) as different from others.
* Sahasamuiya = svayamsamudita. It is usually rendered sahasammati.
A * Asravasamvara, see above, verse 14, 6 and 7.
LECTURE XXVIII. 155
Ginas have taught, (thinking) they are of this and not of a different nature, believes by nature. (18)
2. But he who believes these truths, having learned them from somebody else, either a K/admastha ! or a Gina, believes by instruction. (19)
3. He who has got rid of love, hate, delusion, and ignorance, and believes because he is told to do so, believes by command. (20)
4. He who obtains righteousness by (the study of) the Satras, either Angas or other works ?, believes by the study of Satras. (21)
5. He who by correctly comprehending one truth arrives at the comprehension of more—just as a drop of oil expands on the surface of water— believes by suggestion. (22)
He who obtains righteousness by (the study of) the Satras, either Angas or other works ?, believes by the study of Satras. (21)
5. He who by correctly comprehending one truth arrives at the comprehension of more—just as a drop of oil expands on the surface of water— believes by suggestion. (22)
6. He who truly knows the sacred lore, viz. the eleven Angas, the Praktrzas*, and the Drdsh¢ivada, believes by the comprehension of the sacred lore. (23)
7. He who understands the true nature of all substances by means ofall proofs(pram4za) and nayas*, believes by a complete course of study. (24)
8. He who sincerely performs (all duties implied)
1 A khadmastha is one who has not yet obtained Kévala, or the highest knowledge; he is in the two gunasthAnas (the fourteen stages in the development of the soul from the lowest to the highest) characterised as 1. upasAntaméha, and 2. kshizam6ha; viz. 1. that in which delusion is only temporarily separated from the soul, and 2. that in which delusion is finally destroyed.
* Bahira; apparently the same works are intended which are elsewhere called anangapravish/a.
* The original has the singular.
* The seven nayas are ‘points of view or principles with reference to which certain judgments are arrived at or arrangements made.’ Bhandarkar, Report, p. 112.
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by right knowledge, faith, and conduct, by asceticism and discipline, and by all Samitis and Guptis, believes by religious exercise. (25)
9. He who though not versed in the sacred doctrines? nor acquainted with other systems’, holds no wrong doctrines, believes by brief exposition. (26)
10. He who believes in the truth? of the realities ¢, the Satras, and conduct, as it has been explained by the Ginas, believes by the Law. (27)
Right belief depends on the acquaintance with truth®, on the devotion to those who know the truth, and on the avoiding of schismatical and heretical tenets. (28)
There is no (right) conduct without right belief ®, and it must be cultivated (for obtaining) right faith ; righteousness and conduct originate together, or righteousness precedes (conduct). (29)
Without (right) faith there is no (right) knowledge, without (right) knowledge there is no virtuous conduct’, without virtues there is no deliverance °, and without deliverance there is no perfection. (30)
(The excellence of faith depends on the following) eight points: 1. that one has no doubts (about the truth of the tenets); 2. that one has no preference (for heterodox tenets); 3. that one does not doubt
1 Pravakana. 3 E. g. that of Kapila, &c., Comm.
5 Dharma. * Astik4ya; see note on verse 7.
5 T.e. true things as soul, &c.
* Samyaktva ‘righteousness.’
7 Karanaguna. The commentators make this a dvandva compound, and interpret farama as vratAdi, and guza as pia davisuddhi, &c.
3 E. g. that of Kapila, &c., Comm.
5 Dharma. * Astik4ya; see note on verse 7.
5 T.e. true things as soul, &c.
* Samyaktva ‘righteousness.’
7 Karanaguna. The commentators make this a dvandva compound, and interpret farama as vratAdi, and guza as pia davisuddhi, &c.
® By deliverance I have rendered méksha, and by final perfection nirvaaa. Médksha denotes freedom from Karman, a condition which in Brahmanical philosophy is called givanmukti.
LECTURE XXVIII. 157
its saving qualities!; 4. that one is not shaken in the right belief (because heretical sects are more prosperous); 5. that one praises (the pious); 6. that one encourages (weak brethren); 7. that one supports or loves the confessors of the Law; 8. that one endeavours to exalt it. (31)
III. Conduct, which produces the destruction of all Karman, is 1. sim&yika?, the avoidance of everything sinful; 2. £4€dépasth4pana, the initiation of a novice; 3. parihdravisuddhika, purity produced by peculiar austerities*; 4. sOkshma samparaya, reduction of desire; 5. akashaya yathakhyAta, annihilation of sinfulness according to the precepts of the Arhats, as well in the case of a Khadmastha as of a Gina. (32, 33)
IV. Austerities are twofold: external and internal ; both external and internal austerities are sixfold. (34)
By knowledge one knows things, by faith one believes in them, by conduct one gets (freedom from Karman), and by austerities one reaches purity. (35)
Having by control and austerities destroyed their Karman, great sages, whose purpose is to get rid of all misery, proceed to (perfection).
Thus I say.
*NivvitigighAd=nirvikikitsa, According to the commentary it may stand for nir-vid-gugups4 ‘ without loathing the saints.’
* See Bhandarkar, Report, p. 98, note {.
8 The Dfpik& contains the following details. Nine monks resolve to live together for eighteen months. They make one of their number their superior, kalpasthita, four become parihfrikas, and the remaining four serve them (anuparih4rikas). After six months the pariharikas become anuparihfrikas and vice versa. After another six months the kalpasthita does penance and all the other monks serve him as anuparihfarikas.
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TWENTY-NINTH LECTURE. THE EXERTION IN RIGHTEOUSNESS.
O long-lived (Gambasvamin)! I (Sudharman) have heard the following discourse from the venerable (Mahavira).
Here, forsooth, the Venerable Ascetic Mah4vira, of the Kasyapa Gétra, has delivered this lecture called the exertion in righteousness. Many creatures, who truly believe in the subject (taught in this lecture), put their faith in it, give credence to it, accept it, practise it, comply with it, study it, understand it, learn it, and act up to it according to the precept (of the Ginas)!—have obtained perfection, enlightenment, deliverance, final beatitude, and have put an end to all misery.
This lecture treats of the following subjects :
1. samvéga, longing for liberation ;
2. nirvéda, disregard of worldly objects ;
This lecture treats of the following subjects :
1. samvéga, longing for liberation ;
2. nirvéda, disregard of worldly objects ;
3. dharmasraddha, desire of the Law;
4. gurus4dharmikasusrfishaz4, obedience to co-religionists and to the Guru.
5. 4lé4an4, confession of sins before the Guru ;
6. ninda, repenting of one’s sins to oneself ;
7. garhd, repenting of one’s sins before the Guru;
1 Here we have no less than ten verbs, many of which are synonyms, with probably no well-defined difference in their meaning. This heaping of synonymous words is a peculiarity of the archaic style. The commentators always labour hard to assign to each word an appropriate meaning, but by sometimes offering different sets of explanations they show that their ingenuity of interpretation was not backed by tradition.
LECTURE XXIX. 159
8. sam4ayika, moral and intellectual purity of the soul ;
9. &aturvimsatistava, adoration of the twentyfour Ginas ;
10. vandana, paying reverence to the Guru ;
II. pratikramaza, expiation of sins ;
12. kAyétsarga, a particular position of the body ;
13. pratyA4khydna, self-denial ;
14. stavastutimangala, praises and hymns ;
15. kalasya pratyupékshaz, keeping the right time ;
16. prayaskittakarama, practising penance ;
17. ksham4pama, begging forgiveness ;
18, svadhy4ya, study;
19. vasan4, recital of the sacred texts;
20. pariprzékhané, questioning (the teacher) ;
21. pardvartan4, repetition ;
22. anupréksh4, pondering ;
23. dharmakath4, religious discourse;
24. srutasy4rédhana, acquisition of sacred knowledge ;
25. ékagramanadsannivésan4, concentration of thoughts ;
26. samyama, control ;
27. tapas, austerities ;
28. vyavadana, cutting off the Karman ;
29. sukh4s4ta, renouncing pleasure ;
30. apratibaddhat4, mental independence ;
31. viditrasayanasanasévan4, using unfrequented lodgings and beds ;
32. vinivartan4, turning from the world ;
33. sambhégapraty4khy4na, renouncing collection of alms in one district only ;
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34. upadhipratyakhy4na, renouncing articles of use;
35. 4harapratyakh y4na, renouncing food ;
36. kashayapratyakhy4na, conquering the passions ;
37. yOgapraty4khy4na, renouncing activity ;
38. sartrapratyakhy4na, renouncing the body ;
39. sah4yapratyakhy4na, renouncing company ;
40. bhaktapratyakhy4na, renouncing all food ;
41. sadbh4vapraty4khy4na, perfect renunciation ;
42. pratirdpata, conforming to the standard ;
43. vaiyavrztya, doing service ;
44. sarvagu#asampdrmata, fulfilling all virtues ;
45. vitaragatd, freedom from passion ;
46. kshAnti, patience ;
47. mukti, freedom from greed ;
48. 4rgava, simplicity ;
49. mArdava, humility ;
50. bhavasatya, sincerity of mind ;
51. karamasatya, sincerity of religious practice ;
52. yOgasatya, sincerity of acting ;
53. mandguptata, watchfulness of the mind ;
54. vag-guptata, watchfulness of the speech ;
55. kayaguptat4, watchfulness of the body;
56. manaksamAdhéraza, discipline of the mind;
karamasatya, sincerity of religious practice ;
52. yOgasatya, sincerity of acting ;
53. mandguptata, watchfulness of the mind ;
54. vag-guptata, watchfulness of the speech ;
55. kayaguptat4, watchfulness of the body;
56. manaksamAdhéraza, discipline of the mind;
57. vaksamAdh4raz4, discipline of the speech ;
58. kayasamadh4raza, discipline of the body ;
59. g#anasampannata, possession of knowledge ;
60. darsanasampannaté4, possession of faith ;
61. £4ritrasampannat4, possession of conduct ;
LECTURE XXIX. 161
62. srétréndriyanigraha, subduing the ear;
63. Aakshurindriyanigraha, subduing the eye ;
64. ghrazéndriyanigraha, subduing the organ of smell ;
65. gihvéndriyanigraha, subduing the tongue ;
66. sparsanéndriyanigraha,subduing the organ of touch ;
67. krédhavigaya, conquering anger ;
68. manavigaya, conquering pride ;
69. may4vigaya, conquering deceit ;
70. ldbhavigaya, conquering greed ;
71. prémadvéshamithy4darsamavigaya, conquering love, hate, and wrong belief ;
72. sailési, stability ;
73. akarmatdé, freedom from Karman.
1. Sir, what does the soul obtain by the longing for liberation? By the longing for liberation the soul obtains an intense desire of the Law; by an intense desire of the Law he quickly arrives at an (increased) longing for liberation ; he destroys anger, pride, deceit, and greed, which reproduce themselves infinitely ; he acquires no (bad) Karman, and ridding himself of wrong belief which is the consequence of the latter, he becomes possessed of right taith ; by the purity of faith some will reach perfection after one birth; nobody, however, who has got this purity, will be born more than thrice before he reaches perfection. (1)
2. Sir, what does the soul obtain by disregard of worldly objects!? Bydisregard of worldly objects the soul quickly feels disgust for pleasures enjoyed by gods, men, and animals; he becomes indifferent to
1 Or aversion to the Circle of Births. (45) M
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all objects; thereby he ceases to engage in any undertakings, in consequence of which he leaves the road of Sams4ra and enters the road to perfection. (2)
3. Sir’, what does the soul obtain by the desire of the Law? Bythe desire of the Law the soul becomes indifferent to pleasures and happiness to which he was attached; he abandons the life of householders, and as a houseless monk he puts an end to all pains of body and mind, which consist in (the suffering of) cutting, piercing, union (with unpleasant things), &c. ; and he obtains unchecked happiness. (3)
; and he obtains unchecked happiness. (3)
4. By obedience to co-religionists and to the Guru the soul obtains discipline (vinaya). By discipline and avoidance of misconduct (towards the teacher’) he avoids being reborn as a denizen of hell,an animal,a (low) man, or a (bad) god; by zealous praise of, devotion to, and respect for (the Guru) he obtains birth as a (good) man or god, gains perfection and beatitude, does all praiseworthy actions prescribed by discipline, and prevails upon others to adopt discipline. (4)
5. By confession of sins (before the Guru) the soul gets rid of the thorns, as it were, of deceit, misapplied austerities*, and wrong belief, which obstruct the way to final liberation and cause an endless migration of the soul; he obtains simplicity, whereby the soul which is free from deceit does not acquire that Karman which results in his having a carnal desire for a woman or eunuch 4, and annihilates such Karman as he had acquired before. (5)
1 In this way all paragraphs up to § 72 open with a question of always the same form. I drop the question in the sequel.
* Aty4stana. ® Nid4na, cf. p. 60, n. 2.
‘ This is the meaning of the words itthfvéya napumsaga-
LECTURE XXIX, 163
6. By repenting of one’s sins to oneself the soul obtains repentance, and becoming indifferent by repentance he prepares for himself an (ascending) scale of virtues ', by which he destroys the Karman resulting from delusion. (6)
7. By repenting of one’s sins before the Guru the soul obtains humiliation; feeling humiliated, he will leave off all blameable occupations’, and apply himself to praiseworthy occupations, whereby a houseless monk will stop infinite disabling * developments. (7)
8. By moral and intellectual purity (literally, equilibrium) the soul ceases from sinful occupations. (8)
9. By the adoration of the twenty-four Ginas the soul arrives at purity of faith. (9)
10. By paying reverence (to the Guru) the soul destroys such Karman as leads to birth in low families, and acquires such Karman as leads to birth in noble families; he wins the affection of people, which results in his being looked upon as an authority, and he brings about general goodwill. (10)
11, By expiation of sins he obviates transgressions of the vows; thereby he stops the Asravas, preserves a pure conduct, practises the eight articles ¢, does not neglect (the practice of control), and pays great attention to it. (11)
véyam = strivéda, napumsakavéda, as explained by the commentators on XXXII, 102.
’ Karanagunasrédhim pratipadyaté. It is difficult to render this phrase adequately; the meaning is that by successively destroying moral impurities one arrives at higher and higher virtues.
* Y6ga, i.e. the cause of the production of Karman.
5 GhAti, compare Bhandarkar, Report, p. 93, note *.